John loved the beauty of the world, enjoyed time alone in the cave in Segovia, loved to take his friars for walks at El Calvario, and saw beauty all around him in Granada. He was a man of sacrifice and detachment who also appreciated the world around him. “If you purify your soul of attachments and desires, you will understand things spiritually. If you deny your appetite for them, you will enjoy their truth, understanding what is certain in them” (S. 49). When you view the world through a different lens, everything changes. For John love made him see everything in a new way, in a real way. In the early part of the journey creatures are means but insufficient to lead to God, and one must detach oneself from everything. However, in the ascetical phase of the journey “the consideration of creatures is first in order after the exercise of self-knowledge” (C. 4.1) for it helps us appreciate the greatness of God’s love and generosity in creation, and this awakens our love for God (C. 4.1,3). “Only the hand of God, her Beloved, was able to create this diversity and grandeur” (C. 4.3). But the bride feels overwhelmed with love for her Beloved as she sees traces of his presence in creatures, and she becomes “anxious to see the invisible beauty that caused this visible beauty” (C. 6.1).
Later, in God all is transformed and one can return to the beauty of everything in God, for all the world now speaks of the presence of the Beloved. John includes the whole cosmos in his loving appreciation: “woods” are the basic elements of the universe, “thickets” refer to the teaming of animals, “green meadows” are the stars and planets, and “flowers” are angels and saintly souls (C. v.4). One of the results of spiritual betrothal is that “In that nocturnal tranquility and silence and in the knowledge of the divine light the soul becomes aware of Wisdom’s wonderful harmony and sequence in the variety of her creatures and works” (C. 14-15.25). It is interesting that John changes tense from “created” to “carry on,” from past tense to present, for God is still working now, manifesting his glory through creation all around us (C. 4.3).
John is always showing us how to discover openings into the inner world of God’s love. One author suggests that the Spiritual Canticle represents “a reordering of the cosmos, a world made new,” and as we read the Spiritual Canticle “we begin to see that world differently and sense something of its beauty and wonder.”32 Creation is now an efficacious sacrament of God’s love. Creation is beautiful because God gazed on it, and when we look at the world in contemplation we encounter the loving actions of God. In the early part of the book, John presents creation as a reflection of God’s loving presence, where the woods and thickets are planted by the hand of the Beloved. Later, creation is no longer only a reflection but now there is identification: “My Beloved, the mountains.” Moreover, even though living in the times of the Inquisition, John does not seem willing to correct this, for now he truly is in love with the mountains, the lonely wooded valleys, and so on. For John this is due to the fact that the Son identified with the world in the Incarnation (C. 5.4, 37.1).
As we look on the world today, we see God’s wisdom and judgment in the wonders of all around us. “God created all things with remarkable ease and brevity, and in them he left some trace of who he is” (C. 5.1). The world gives us illumination concerning God. Sometimes God’s creation is so awesome that there is often an “I-don’t-know-what” behind the communication (C. 8.1). “[I]n the living contemplation and knowledge of creatures the soul sees such fullness of graces, powers, and beauty with which God has endowed them that seemingly all are arranged in wonderful beauty and natural virtue” (C. 6.1). The world calls us to God and urges us to appreciate the hidden presence of love that surrounds us.